|
|
|
 |
|
|
|
|
|
|
敦煌石窟中的于闐守護神圖像研究=An Iconographic Analysis of The Buddhist Guardians Protecting Khotan in Dunhuang Caves |
|
|
|
| Author |
陳粟裕 (著)=Chen, Su-yu (au.)
|
|---|
| Source |
故宮博物院院刊=Palace Museum Journal
|
|---|
| Volume | n.4 |
|---|
| Date | 2012 |
|---|
| Pages | 54 - 74 + 160 |
|---|
| Publisher | 紫禁城出版社 |
|---|
| Publisher Url |
http://www.culturefc.cn/index/product.jhtml?act=index
|
|---|
| Location | 北京, 中國 [Beijing, China] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 中文=Chinese |
|---|
| Note | 作者單位：中央美術學院人文學院。 |
|---|
| Keyword | 于闐八大守護神=eight guardians protecting Khotan; 漢地天王造像=the son of Heaven statue in the Han areas; 西域服飾習俗=dressing style of the western regions; 末法=the decline of Buddhist doctrine; 漢化=Han-stylized |
|---|
| Abstract | 在張氏、曹氏歸義軍時期的敦煌石窟中榜題為"守護于闐國"的八位神祇以一種固定的配置方式出現在前室的盝頂甬道兩披,并且其樣式在長達八十余年的時間段中基本保持不變。八位守護神按照樣式可以分為天王形、力士形、以及女性神三類。通過與長安、西域等地圖像的比對可以發現:以毗沙門天王為代表的天王形守護神與開元、天寶年間的天王造像非常接近;力士形守護神、女性守護神的身上則雜糅了多地、多種的圖像因素,顯示出他們在形成過程中對于多種文化要素的借鑒。在他們身上呈現出的漢化傾向,可能與初盛唐時期中原王朝在于闐的經營有關,這一時期漢地文化、佛教被于闐人了解、認知,從而以漢地的造像樣式為藍本創造屬于自己的守護神。此類圖像的出現一方面是由于于闐"俗喜鬼神而好佛"的習俗,另一方面則是《牛角山授記》、《于闐教法史》等經典中記載的佛法衰微,是一種護國、護法思想的產物。這或與吐蕃占領于闐前,于闐乃至西域的社會動蕩密切相關。
The 8 Buddhist guardians protecting Khotan on both sidewalls along the archway of the front cave remain what they used to appear over eight decades ago inside the Dunhuang cave in The Guiyijun(Uprising Army) period under the Zhang and Cao clans.They are individually depicted as the Kings of Heaven,Warriors and female gods.It has been found by a comparative research of them with the paintings of this kind from Chang’an,the western regions and other sources that both the Kings of Heaven with Vaisravana as their representative and those produced in Kaiyuan and Tianbao age share almost the same image,whereas a mixture of iconographic elements are reflected upon the warriors and the female gods as the result of multicultural factors for reference in creating them.The appearance of such images committed to the protection of the kingdom and Buddhism is linked to the worship of Khotan and the lack of description of Buddhist doctrine in Tibetan literature of Ri-Glang-ru lung-bstan-pa(Niu Jiao Shan Shou Ji) and Li-yul chos-kyi-lo-rgyul(Yutian Jiao Fa Shi),or somehow impacted by the social unrest across Khotan and the west regions before the ancient Tibet regime took it over.The Central Plains’ governance over Khotan in the early flourishing Tang dynasty may partly make the eight guardians protecting Khotan appear Hanstyled when the local people were increasingly aware of the Han culture and the Buddhism. |
|---|
| Table of contents | 一、于闐八大守護神的基本概況 54
二、于闐守護神的圖像比對與樣式分析 60
三、于闐守護神樣式來源 71
|
|---|
| ISSN | 04527402 (P); 04527402 (E) |
|---|
| Hits | 269 |
|---|
| Created date | 2013.10.18 |
|---|
| Modified date | 2019.09.23 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
